ENOCH, BOOK OF. – Name of three different apocrypha (v.), having as their protagonist the patriarch ENOCH, distinguished according to the languages in which they have been preserved in their most complete form (Ethiopic, Slavonic, and Hebrew).
I. **ETHIOPIC «ENOCH».** – It is so called because it has been preserved in Ethiopic literature, in the Ge'ez language, intact despite the vicissitudes of a double translation (into Greek, and from Greek into Ethiopic) and manuscript transmission.
J. Bruce brought it from Abyssinia to Europe in 1773 in three copies; the other copies (a little over twenty) date from the 17th century onwards, except for two or three that are slightly earlier. R. Laurence (Oxford 1838) published the text based on three manuscripts; A. Dillmann (Leipzig 1851) on five; R. H. Charles (Oxford 1906) on twenty-three. Based on a Greek version, the Ethiopic version may have penetrated into Ethiopia in the 5th or 6th century, through the patriarchate of Alexandria, with the Ethiopic Bible translated from the Septuagint.
The original text was written partly in Hebrew and partly in Aramaic for the more extensive parts (Charles). Of the Greek version (4th or 5th century), only fragments remain: 6–9, 4; 8, 4–10, 14; 15, 8–16, 1, preserved by G. Syncellus (cf. W. Dindorf, *Corpus Script. hist. Byz.*, I, Bonn 1829, p. 19 sq.); 1–32, a fragment from the 8th century (cf. U. Bouriant, *Fragments du texte grec du Livre d'Hénoch* [Mémoires niss. arch. franc., 9], Paris 1892), in contrast with Syncellus but in agreement with the Ethiopic; 97–107, a fragment from the 5th century (Chester Beatty papyrus). Only a few lines remain of the Latin version.
An important product of apocryphal apocalyptic literature, the Book of Enoch is not an organic work but a collection of various writings, differing in character and doctrine, with concepts about the Messiah, judgment, Gehenna, the Kingdom of Heaven, and the messianic hopes of the time. Like all apocalyptic literature (v.), it is in the form of visions and revelations; it exerted a wide influence on later apocalyptic works. The figure of ENOCH (the revealer) gives a certain unity to the compilation.
As for its origin, the text reveals the existence of two earlier apocalyptic cycles: one by ENOCH (about ten writings) and one by NOAH (fragmentary)—a collection of writings that would have existed separately before being compiled (Lagrange). In fact, one group of documents revolves around the "Elect One" (39, 6; etc.), and another around the "Son of Man" (46, 1–5; 48, 2–7; etc.). Charles discerns an initial distinction even in the expressions "the angel who was with me" (40, 2; 46, 2; etc.): in the texts on the "Son of Man" and "the angel of peace" (40, 8–10, etc.): in the texts on the "Elect One."
A Christian origin is to be excluded, since the messianic predictions do not go beyond the framework of messianic ideas prevalent among the Jews, apart from a few interpolations. Jewish origin, however, is confirmed by the use of the title "Son of Man" (v.), derived from Daniel (7, 9–27), and would reflect the spiritual situation of Palestinian Judaism in the period of transition to Christianity and Rabbinism.
The date of the individual writings is placed by A. Dillmann between 170 and 65 B.C.: orthodox Jews, amid countless evils, found consolation by turning their gaze to the future and to the inevitable avenging justice.
The book contains:
1. **Introduction (1–5).** – An ancient figure predicts future events, for the punishment of the wicked and the triumph and reward of the just; meteorological elements as well as human and superhuman beings, according to the ideas of the time, form the setting; the visions and symbols are only veiled allusions to events that have already taken place. God descends upon Sinai a second time, surrounded by angels, to punish the wicked and bless the just: this is the broad and ideal theme of the book. A better world is envisaged, a renewed Eden and the primitive innocence, even though the desire to be united with God (1, 8) is as much as being under His Providence (cf. 38, 45; 48).
2. **Fall of the Angels (6–36).** – On the origin of evil. The angels are accused of the sin against nature and of having taught mankind the instruments of disorder: idols, the arts, war, ornaments, luxury, etc. Evil spreads, but ultimately does not prevail; the order of inanimate nature will later be restored. Great emphasis is placed on the universal catastrophe, judgment, the tree of life, and Jerusalem, made the center of all things. F. Martin and M.-J. Lagrange (*Le Messianisme chez les Juifs*, Paris 1909, see index) assign this section to c. 170 B.C.; Charles places it before 125 B.C.
3. **Book of Parables (37–71).** – On the march of the powers of evil and the hopes of Israel, to be realized upon the ruins of the world, the author in three visions treats the central theme centered on a mysterious Individual, called the "Elect One," "Son of Man," "Messiah."
It is a time of struggle between the power of the flesh and the "Lord of the spirits." The "Elect One," distinct from the "elect" (contra Messel), is not an angel, because he is chosen to introduce humanity into the Kingdom (39, 6 sqq.); he does not preexist, nor does he have an earthly existence; he is placed above the angels, but not in a divine sphere (61, 10), and he inspires Israel with the prospect of the Kingdom of God; his task is to judge (60, 1, etc.) by the word of the "Lord of the spirits" (61, 8 sqq.). The "Son of Man" combines with the Elect One in the function of judge (48, 7) and in the choice (62, 7 sqq.); but he differs because he preexists (48, 3) and because of his earthly career (48, 2–5). The "Messiah," a Christian addition according to Lagrange, elevates the "Elect One" to the same level as the "Lord of the spirits" (48, 10) and describes him as strong and powerful on earth (70, 4). He supports the divine cause, not as a minister and servant (according to the ideas of the Near East), nor as a viceroy (because God reigns alone, but as an Individual who is appointed to exercise divine justice and who, with reference to Ex. 34, 15 (cf. Is. 63, 8; Mal. 3, 1), represents God very closely.
4. **Astronomical Book (72–82).** – On the secrets and laws of the stars. Martin is very indulgent in seeing here attempts at scientific construction. On the other hand, there is a lack of careful observation of facts in these remnants of popular legendary traditions.
5. **Book of Dreams (83–90).** – Symbolically represents the characters and epochs of Hebrew history, from Adam to Judas Maccabeus. Bulls are the patriarchs; sheep, the Israelites (from Jacob onward); wolves, the Egyptians; boars, the Edomites; lions and tigers, the Assyrians and Chaldeans; ravens, the Syrians; men, the angels. From Judas Maccabeus onward, the terrain of history is abandoned: the world has a new center, where all nations are gathered under the staff of the new Adam.
6. **Book of Exhortation and Curse (91–108); Apocalypse of Weeks.** – Idolatry prevails in the world (99, 7–14, etc.) and there are apostates (99, 2); in bitter tones the entire society is threatened (99, 13) in expectation of a formidable judgment with the destruction of all existence and the inauguration of the hereafter (103, 3 sqq.).
The nations are not judged for the benefit of Israel; rather, it is the great judgment against sinners and the awakening of the just to the supreme consummation (100, 5), to encourage the just and for the conversion of sinners (98, 4). Throughout this section, and even more so in the small Apocalypse of Weeks (93; 91, 12–17), the era of religious wars is assumed to have begun with happy results. The supposition of 152 B.C. as the time of composition is plausible.
**
R. H. Charles, *The Book of Enoch*, Oxford 1912.
A. Dillmann, *Das Buch Henoch*, Leipzig 1853.
M.-J. Lagrange, *Le Messianisme chez les Juifs*, Paris 1909.
F. Martin, *Le Messianisme*, Paris 1909.
II. “H.” SLAVONIC. – Reworks the Ethiopic H. and depends on a Greek text. It is also called the Book of the Secrets of H. It contains H.’s journey through the seven celestial spheres.
The original Semitic text appears to have been composed in Palestine before the destruction of the Temple. Whether it was in Hebrew or Aramaic, the Greek translators seem to have produced two versions, the longer of which, with a Hellenistic doctrinal flavour, betrays a Judeo-Alexandrian author.
The anointing gives H. the appearance of the Messiah: thus he comes to exercise the mission of a revealer on earth (22, 8 ff., text B), disclosing the secrets of heaven. He returns to heaven forever (ch. 64) and, almost like a redeemer, takes away the sins of the world (Charles and Morfill: “redeemer of the sins of man” [text A]; yet cf. how the same book expressly denies this doctrine [53, 1; according to A and B]).
III. “H.” HEBREW. – Written in Hebrew after the Bar Kokhba revolt, it is called “of Rabbi Ishmael ben Elisha’, high priest.” He lived in the 2nd century AD, but the book seems to have received its final redaction toward the close of the 3rd century.
The rabbi recounts how he was taken up to heaven to see the throne (merkabah) of God, passing through the six intermediate spheres, and encounters H. called Meqarôn. The idea of the ô mêrô ôpônîn (Odeberg, pp. 125–42: “concerning him whose throne is next to the supreme throne”) does not depend on the Ethiopic or Slavonic H., but is an echo of the controversies over the Great Helper.
Metatron is understood as God’s vicar: he is named after the Lord; he wears the robe of glory and the royal diadem, bearing mystical letters; he is the revealer of divine doctrine and the divine intermediary in the governance of the world. Near to God, yet not God; and he is not a judge (16, 2).